Na poczatek, to co mnie zszokowalo gdy sobie czytalem pisma Kalwina:
Ojciec swiety Jana Kalwina: Augustyn
Augustine did, indeed, sometimes give way to this popular method of speaking; but where he devotes himself more closely to the consideration of the matter, and examines it more thoroughly, he by no means suffers the permission to be substituted for the act of God. I will not cite verbatim all that the holy father says upon this subject in the Fifth Book of his Discussion of it, written against Julian.
za: http://www.reformed.org/documents/index ... est_3.html
Just in this same manner (continues Augustine) does the Scripture, if diligently considered, shew that not only the good wills of men, which God Himself has made good out of evil wills, but also the wills which He has made good by His grace are directed by Him to good actions and to the attainment of eternal life; and, moreover, that those wills of men which preserve the good order of things in the world, from age to age, as kings, and princes, and rulers, etc., are so under the power of God, that He inclines them whithersoever He will, either to confer kindnesses on these, or to inflict punishments on those, according to His will and pleasure." The holy father then adds: " Who does not tremble before these stupendous judgments of God, by which He does whatsoever He will even in the hearts of men, rendering unto them all the while according to their works!"
za: http://www.reformed.org/documents/index ... est_3.html
While it is equally evident that His secret counsel so rules over all men, that He turns the wills of whomsoever He pleases wheresoever He pleases." For human nature is common to all men, but not so Divine grace (as the same holy father in another part of his works also strikingly observes).
za: http://www.reformed.org/documents/index ... est_3.html
Add to this, had you but been willing to look into my books, you would have been convinced at once how offensive to me is the profane term fate; nay, you would have learned in reading my writings that this same abhorrent term was cast in the teeth of Augustine by the malignity and hatred of the wicked and the worthless of his day; and you would also have discovered in my testimony that these objections were replied to by that holy father and godly teacher in a manner which would fully answer every purpose of my own cause and defence upon the present occasion.
In the Articles also (purporting to be extracts from my books), which you say you will give the public in your proposed order, you will find that my manner and substance of argument are precisely the same with those of that holy father of happy memory. Malevolent ones, however, knowing that this doctrine was not well known, nor generally received, have boastingly published abroad these Articles (which are partly false and partly mutilated), that the ignorant and inexperienced might be fired with hatred of their contents, and might not be able to form any but the most unfavourable judgment concerning them. And though many persons thought, at the first sight of them, that the articles put forth in Augustine's day were really extracts from his writings; yet, the holy father bitterly complains that they were imputed to him falsely.
za: http://www.reformed.org/documents/index ... est_3.html
zrodlo:
SECOND PART. A DEFENCE OF THE SECRET PROVIDENCE OF GOD: BY WHICH HE EXECUTES HIS ETERNAL DECREES: BEING A REPLY TO THE "SLANDEROUS REPORTS" (Rom. iii. 8)
OF A CERTAIN WORTHLESS CALUMNIATOR DIRECTED AGAINST THE SECRET PROVIDENCE OF GOD. BY JOHN CALVIN. ORIGINALLY PUBLISHED AT GENEVA A.D. 1558; AND NOW FIRST TRANSLATED INTO ENGLISH BY HENRY COLE, D.D. OF CLARE HALL, CAMBRIDGE.